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The Demonology of King James I. Donald Tyson has modernized. Enochian Magic For Beginners.pdf. Book: Tetragrammaton: The Secret to Evoking An. The Demonology of King James I. Donald Tyson has modernized. Enochian Magic For Beginners.pdf. Book: Tetragrammaton: The Secret to Evoking An.

In Western magic, 'Tetragrammation' is the holiest name of God. It is composed of the four Hebrew letters IHVH and is the occult key that unlocks the meaning behind astrological symbolism, the tarot, the mysteries of the Old Testament and the Book of Revelation, the kabbalah, the Enochian magick of John Dee, and modern ritual magic. It may be considered the archetypal blueprint of creation, the basis for such fundamental forms as DNA double helix and the binary language of modern computers. Its true structure is the arcanum of occultism.

This book is for kabbalists, ritual occultists and anyone interested in the magic of the Bible. Those seeking proof for the coming of the Apocalypse should be attracted by the justification for Revelation in the Keys.

The tetragrammaton in (12th century BCE to 150 BCE), (10th century BCE to 135 CE), and square (3rd century BCE to present) scripts The tetragrammaton (; from Τετραγράμματον, meaning 'consisting of four letters'), יהוה‬ in Hebrew and YHWH in Latin script, is the four-letter biblical name of the God of Israel. The books of the and the rest of the Hebrew Bible (with the exception of, and ) contain the Hebrew word יהוה‬.

Religiously observant and those who follow conservative Jewish traditions do not pronounce יהוה‬, nor do they read aloud transliterated forms such as; instead the word is substituted with a different term, whether used to address or to refer to the God of Israel. Common substitutions for Hebrew forms are hakadosh baruch hu ('The Holy One, Blessed Be He'), ('The Lord'), or ('The Name'). Transcription of the divine name as ΙΑΩ in the 1st-century BCE The letters YHWH are consonantal semi-vowels. In unpointed Biblical Hebrew, most vowels are not written and the rest are written only ambiguously, as certain consonants can double as vowel markers (similar to the use of V to indicate both U and V).

These are referred to as ('mothers of reading'). Therefore, it is, in general, difficult to deduce how a word is pronounced only from its spelling, and the tetragrammaton is a particular example: two of its letters can serve as vowels, and two are vocalic place-holders, which are not pronounced.

Thus the first-century Jewish historian and philosopher said that the sacred name of God consists of 'four vowels'. The original of the Hebrew Bible was, several centuries later, provided with vowel marks by the to assist reading. In places that the consonants of the text to be read (the ) differed from the consonants of the written text (the ), they wrote the qere in the margin as a note showing what was to be read. In such a case the vowels of the qere were written on the ketiv. For a few frequent words, the marginal note was omitted: these are called.

One of the frequent cases was the tetragrammaton, which according to later Jewish practices should not be pronounced but read as ' ('My Lord'), or, if the previous or next word already was, as ' ('God'). The combination produces יְהֹוָה and יֱהֹוִה respectively, that would spell 'Yehovah' and 'Yehovih' respectively. The oldest complete or nearly complete manuscripts of the with, such as the and the, both of the 10th or 11th century, mostly write יְהוָה‬ ( yhwah), with no pointing on the first h. It could be because the o diacritic point plays no useful role in distinguishing between Adonai and and so is redundant, or it could point to the qere being Shema, which is for 'the Name'. The spelling of the tetragrammaton and connected forms in the Hebrew Masoretic text of the Bible, with shown in red The vocalisations of יְהֹוָה ( Yehovah) and אֲדֹנָי ( Adonai) are not identical. The in YHWH (the vowel 'ְ '‬ under the first letter) and the in 'DNY (the vowel 'ֲ '‬ under its first letter) appear different. The vocalisation can be attributed to Biblical Hebrew phonology, where the hataf patakh is grammatically identical to a shva, always replacing every under a.

Since the first letter of אֲדֹנָי is a guttural letter while the first letter of יְהֹוָה is not, the hataf patakh under the (guttural) reverts to a regular shva under the (non-guttural). The table below considers the vowel points for יְהֹוָה ( Yehovah) and אֲדֹנָי ( Adonai), respectively: Hebrew word No. 3068 YEHOVAH יְהֹוָה Hebrew word No.

136 ADONAY אֲדֹנָי י‬ Yod Y א‬ Aleph ְ‬ Simple Shewa e ֲ‬ Hataf Patakh A ה‬ Heh H ד‬ Daleth D ֹ‬ Holem O ֹ‬ Holem O ו‬ Waw W נ‬ Nun N ָ‬ Kametz A ָ‬ Kametz A ה‬ Heh H י‬ Yod Y In the table directly above, the 'simple shewa' in Yehovah and the hataf patakh in Adonai are not the same vowel. The difference being, the 'simple shewa' is an 'a' sound as in 'alone', whereas the hataf patakh is more subtle, as the 'a' in 'father'. The same information is displayed in the table above and to the right, where YHWH is intended to be pronounced as Adonai, and Adonai is shown to have different vowel points. Tetragrammaton (with the vowel points for Adonai) on a Wittenberg University debate lectern The Hebrew scholar 1786–1842 suggested that the Hebrew punctuation יַהְוֶה, which is transliterated into English as ', might more accurately represent the pronunciation of the tetragrammaton than the Biblical Hebrew punctuation ' יְהֹוָה', from which the English name ' has been derived. His proposal to read YHWH as ' יַהְוֶה‬' (see image to the left) was based in large part on various Greek transcriptions, such as ιαβε, dating from the first centuries CE but also on the forms of theophoric names. In his Hebrew Dictionary, Gesenius supports 'Yahweh' (which would have been pronounced jahwe, with the final letter being silent) because of the Samaritan pronunciation Ιαβε reported by, and that the prefixes YHW jeho and YH jo can be explained from the form 'Yahweh'.

Gesenius' proposal to read YHWH as יַהְוֶה‬ is accepted as the best scholarly reconstructed vocalised Hebrew spelling of the tetragrammaton. Theophoric names. Leningrad Codex Six Hebrew spellings of the tetragrammaton are found in the of 1008–1010, as shown below. The entries in the Close Transcription column are not intended to indicate how the name was intended to be pronounced by the Masoretes, but only how the word would be pronounced if read without. Chapter and verse Hebrew spelling Close transcription Ref.

Explanation Genesis 2:4 יְהוָה Yǝhwāh This is the first occurrence of the tetragrammaton in the Hebrew Bible and shows the most common set of vowels used in the Masoretic text. It is the same as the form used in Genesis 3:14 below, but with the dot over the holam/waw left out, because it is a little redundant. Genesis 3:14 יְהֹוָה Yǝhōwāh This is a set of vowels used rarely in the Masoretic text, and are essentially the vowels from Adonai (with the hataf patakh reverting to its natural state as a shewa).

Judges 16:28 יֱהֹוִה Yĕhōwih When the tetragrammaton is preceded by Adonai, it receives the vowels from the name Elohim instead. The hataf segol does not revert to a shewa because doing so could lead to confusion with the vowels in Adonai.

Genesis 15:2 יֱהוִה Yĕhwih Just as above, this uses the vowels from Elohim, but like the second version, the dot over the holam/waw is omitted as redundant. 1 Kings 2:26 יְהֹוִה Yǝhōwih Here, the dot over the holam/waw is present, but the hataf segol does get reverted to a shewa.

Ezekiel 24:24 יְהוִה Yǝhwih Here, the dot over the holam/waw is omitted, and the hataf segol gets reverted to a shewa. Ĕ is hataf; ǝ is the pronounced form of plain. The o diacritic dot over the letter is often omitted because it plays no useful role in distinguishing between the two intended pronunciations Adonai and Elohim (which both happen to have an o vowel in the same position).

Dead Sea Scrolls In the and other Hebrew and Aramaic texts the tetragrammaton and some other (such as El or Elohim) were sometimes written in, showing that they were treated specially. Most of God's names were pronounced until about the 2nd century BCE.

Then, as a tradition of non-pronunciation of the names developed, alternatives for the tetragrammaton appeared, such as Adonai, Kurios and Theos. The, a Greek fragment of Leviticus (26:2–16) discovered in the Dead Sea scrolls (Qumran) has ιαω ('Iao'), the Greek form of the Hebrew trigrammaton YHW. The historian (6th century) wrote: 'The Roman 116–27 BCE defining him that is the Jewish god says that he is called Iao in the Chaldean mysteries' (De Mensibus IV 53). Van Cooten mentions that Iao is one of the 'specifically Jewish designations for God' and 'the Aramaic papyri from the Jews at Elephantine show that 'Iao' is an original Jewish term'. The preserved manuscripts from Qumran show the inconsistent practice of writing the tetragrammaton, mainly in biblical quotations: in some manuscripts is written in paleo-Hebrew script, square scripts or replaced with four dots or dashes ( tetrapuncta).

The members of the Qumran community were aware of the existence of the tetragrammaton, but this was not tantamount to granting consent for its existing use and speaking. This is evidenced not only by special treatment of the tetragrammaton in the text, but by the recommendation recorded in the 'Rule of Association' (VI, 27): 'Who will remember the most glorious name, which is above all.' . The table below presents all the manuscripts in which the tetragrammaton is written in paleo-Hebrew script, in square scripts, and all the manuscripts in which the copyists have used tetrapuncta. Copyists used the 'tetrapuncta' apparently to warn against pronouncing the name of God. In the manuscript number 4Q248 is in the form of bars. Tetragrammaton written in script on 8HevXII The oldest complete (B, א, A) versions from fourth century onwards consistently use Κύριος ('), or Θεός ('), where the Hebrew has YHWH, corresponding to substituting Adonai for YHWH in reading the original.

The use of Κύριος for translating YHWH was not common in LXX manuscripts before that time. In books written in Greek (e.g., Wisdom, 2 and 3 Maccabees), as in the, Κύριος takes the place of the name of God.

However, the oldest fragments had the tetragrammaton in Hebrew or Paleo-Hebrew characters, with the exception of (perhaps the oldest extant manuscript) where there are blank spaces, leading some scholars such as to believe that it contained letters. According to, the tetragrammaton must have been written in the manuscript where these breaks or blank spaces appear.

Albert Pietersma claim that P. 458 is not important for their discussion of tetragrammaton, but he mentions it for ancient and for one surmise, since, all the contemporary ancient manuscripts present any form of divine name. Other oldest fragments of manuscripts cannot be used in discussions because, in addition to its small text and its fragmentary condition, it does not include any Hebrew Bible verses where the Tetragrammaton appears (i.e., ). The claim that 4Q126 has Κύριος is implausible, because its text is unidentified, appearing this title (Kyrios) replacing the divine name from the third century onwards (i.e. P.Oxy656, P.Oxy1075 and P.Oxy1166). 4Q126 is not considered a biblical manuscript. Throughout the Septuagint as now known, the word Κύριος ( Kyrios) without the definite article is used to represent the divine name, but it is uncertain whether this was the Septuagint's original rendering.

( Commentary on Psalms 2.2) and ( Prologus Galeatus) said that in their time the best manuscripts gave not the word Κύριος but the tetragrammaton itself written in an older form of the Hebrew characters. No Jewish manuscript of the Septuagint has been found with Κύριος representing the tetragrammaton, and it has been argued, but not widely accepted, that the use of Κύριος shows that later copies of the Septuagint were of Christian character, and even that the composition of the New Testament preceded the change to Κύριος in the Septuagint. Its consistent use of Κύριος to represent the tetragrammaton has been called 'a distinguishing mark for any Christian LXX manuscript', However, a passage recorded in the Hebrew, Shabbat 13:5 (written c. 300 CE), quoting (who lived between 70 and 135 CE) is sometimes cited to suggest that early Christian writings or copies contained the Tetragrammaton. In earliest copies of the Septuagint, the tetragrammaton in either Hebrew or paleo-Hebrew letters is used. The tetragrammaton occurs in the following texts:.

– contains fragments of Deuteronomy. Has blank spaces where the copyist probably had to write the tetragrammaton. It has been dated to 2nd century BCE. (848) – contains fragments of Deuteronomy, chapters 10 to 33, dated to 1st century BCE. Apparently the first copyist left a blank space and marked with a dot, and the other inscribed letters, but not all scholars agree to this view.

– contains chapter 42 of the Book of Job and the tetragrammaton written in paleo-Hebrew letters. It has been dated to the 1st century BCE. – dated to the 1st century CE, includes three fragments published separately.

has Tetragrammaton in 1 place. in 24 places, whole or in part. in 4 places. – contains fragments of the Book of Psalms.

It has been dated between year 50 and 150 CE. – contains fragments of the Book of Leviticus, chapters 1 to 5. In two verses: 3:12; 4:27 the tetragrammaton appears in the form ΙΑΩ. This manuscript is dated to the 1st century BCE.

– containing fragments of the Book of Genesis, chapters 14 to 27. A second copyist wrote Kyrios.

It is dated to the late 2nd or early 3rd century CE. – this manuscript in vitela form contains Genesis 2 and 3.

The divine name is written with a double. It has been assigned palaeographically to the 3rd century. – containing fragments of the Book of Genesis, chapter 19. Contains a blank space for the name of God apparently, although Emanuel Tov thinks that it is a free space ending paragraph.

It has been dated to 3rd century CE. Taylor-Schechter 16.320 – tetragrammaton in Hebrew, 550 – 649 CE. – has the divine name on marginal notes in Greek letters ΠΙΠΙ, and is the only another manuscripts with ΙΑΩ. It is a 6th-century Greek manuscript. – a Hexapla manuscript with tetragrammaton in Greek letters ΠΙΠΙ.

It is from 7th-century. – the latest Greek manuscript containing the name of God is, transmitting among other translations the text of the Septuagint.

This codex comes from the late 9th century, and is stored in the. In some earlier Greek copies of the Bible translated in the 2nd century CE by and, the tetragrammaton occurs. The following manuscripts contain the divine name:., the P.Vindob.G.39777 – dated to late 3rd century or beginning 4th century., this is a Septuagint manuscript dated after the middle of the 5th century, but not later than the beginning of the 6th century. – a manuscript of the Septuagint dated late 5th century or early 6th century. Sidney Jellicoe concluded that ' is right in holding that LXX Septuagint texts, written by Jews for Jews, retained the divine name in Hebrew Letters (paleo-Hebrew or Aramaic) or in the Greek-letters imitative form ΠΙΠΙ, and that its replacement by Κύριος was a Christian innovation'. Jellicoe draws together evidence from a great many scholars (B. Roberts, Baudissin, Kahle and C.

Roberts) and various segments of the Septuagint to draw the conclusions that the absence of 'Adonai' from the text suggests that the insertion of the term Kyrios was a later practice; in the Septuagint Kyrios is used to substitute YHWH; and the tetragrammaton appeared in the original text, but Christian copyists removed it. and (translator of the ) used the. Both attest to the importance of the sacred Name and that some manuscripts of Septuagint contained the tetragrammaton in Hebrew letters. This is further affirmed by The New International Dictionary of New Testament Theology, which states 'Recently discovered texts doubt the idea that the translators of the LXX (Septuagint) have rendered the tetragrammaton JHWH with KYRIOS.

The most ancient available manuscripts of the LXX have the tetragrammaton written in Hebrew letters in the Greek text. This was a custom preserved by the later Hebrew translator of the Old Testament in the first centuries (after Christ)' New Testament. Main article: No Greek of the uses the tetragrammaton.: 77 In all its quotations of Old Testament texts that have the tetragrammaton in Hebrew the New Testament uses the Greek word Κύριος ( ). However, within the New Testament the name that the tetragrammaton represents underlies the of some of the people mentioned (such as and ), and the name appears in the abbreviated form in the Greek phrase Ἁλληλουϊά ( ) in.

Tetragrammaton at the Fifth Chapel of the, France. This example has the vowel points of '. According to the (1910) and B.D. Eerdmans:: 330. (1st century BCE) writes Ἰαῶ (Iao);. (d.

202) reports that the Gnostics formed a compound Ἰαωθ (Iaoth) with the last syllable of. He also reports that the use Ἰαῶ (Iao);. (d. 215) writes Ἰαοὺ (Iaou)—see also below;. (d.

254), Ἰαώ (Iao);. (d. 305) according to (died 339), Ἰευώ (Ieuo);. (died 404), who was born in Palestine and spent a considerable part of his life there, gives Ἰά (Ia) and Ἰάβε (Iabe) and explains Ἰάβε as meaning He who was and is and always exists. (Pseudo-) (4th/5th century), (tetragrammaton) can be read Iaho;. (d. 457) writes Ἰαώ (Iao); he also reports that the say Ἰαβέ or Ἰαβαί (both pronounced at that time /ja'vε/), while the Jews say Ἀϊά (Aia).

(The latter is probably not יהוה but אהיה Ehyeh = 'I am ' or 'I will be', which the Jews counted among the names of God.). (died 708), Jehjeh;. (died 420) speaks of certain Greek writers who misunderstood the Hebrew letters יהוה (read right-to-left) as the Greek letters ΠΙΠΙ (read left-to-right), thus changing YHWH to pipi.

A window featuring the Hebrew tetragrammaton יְהֹוָה in, Vienna Peshitta The ( translation), probably in the second century, uses the word 'Lord' ( ܡܳܪܝܳܐ, pronounced moryo) for the Tetragrammaton. Vulgate The (Latin translation) made from the Hebrew in the 4th century CE, uses the word ('Lord'), a translation of the Hebrew word Adonai, for the tetragrammaton. The Vulgate translation, though made not from the Septuagint but from the Hebrew text, did not depart from the practice used in the Septuagint. Thus, for most of its history, Christianity's translations of the Scriptures have used equivalents of Adonai to represent the tetragrammaton. Only at about the beginning of the 16th century did Christian translations of the Bible appear with transliterations of the tetragrammaton. Usage in religious traditions Judaism.

Main article: Especially due to the existence of the, the tradition found in, and ancient Hebrew and Greek texts, biblical scholars widely hold that the tetragrammaton and other names of God were spoken by the ancient and their neighbours.: 40 Some time after the destruction of, the spoken use of God's name as it was written ceased among the people, even though knowledge of the pronunciation was perpetuated in rabbinic schools. The Talmud relays this occurred after the death of (either or his great-great-grandson ). Calls it, and says that it is lawful for those only whose ears and tongues are purified by wisdom to hear and utter it in a holy place (that is, for priests in the Temple). In another passage, commenting on Lev. 15 seq.: 'If any one, I do not say should against the Lord of men and gods, but should even dare to utter his name unseasonably, let him expect the penalty of death.' Rabbinic sources suggest that the name of God was pronounced only once a year, by the high priest, on the. Others, including, claim that the name was pronounced daily in the of the in the priestly of worshippers (Num.

27), after the daily sacrifice; in the, though, a substitute (probably 'Adonai') was used. According to the, in the last generations before the fall of, the name was pronounced in a low tone so that the sounds were lost in the chant of the priests. Since the destruction of in 70 CE, the tetragrammaton has no longer been pronounced in the liturgy.

However the pronunciation was still known in in the latter part of the 4th century. Verbal prohibitions The vehemence with which the utterance of the name is denounced in the suggests that use of Yahweh was unacceptable in rabbinical Judaism. 'He who pronounces the Name with its own letters has no part in the world to come!' Such is the prohibition of pronouncing the Name as written that it is sometimes called the 'Ineffable', 'Unutterable', or 'Distinctive Name'.

Prescribes that whereas the Name written 'yodh he waw he', it is only to be pronounced 'Adonai'; and the latter name too is regarded as a holy name, and is only to be pronounced in prayer. Thus when someone wants to refer in third person to either the written or spoken Name, the term HaShem 'the Name' is used; and this handle itself can also be used in prayer. The added vowel points and marks to the manuscripts to indicate vowel usage and for use in ritual chanting of readings from the in in. To יהוה they added the vowels for ' Adonai' ('My Lord'), the word to use when the text was read. While 'HaShem' is the most common way to reference 'the Name', the terms 'HaMaqom' (lit. 'The Place', i.e. 'The Omnipresent') and 'Raḥmana' (Aramaic, 'Merciful') are used in the mishna and, still used in the phrases 'HaMaqom y'naḥem ethḥem' ('may The Omnipresent console you'), the traditional phrase used in sitting and 'Raḥmana l'tzlan' ('may the Merciful save us' i.e.

'God forbid'). Written prohibitions The written tetragrammaton, as well as six other names of God, must be treated with special sanctity. They cannot be disposed of regularly, lest they be desecrated, but are usually put in long term storage or buried in Jewish cemeteries in order to retire them from use. Similarly, it is prohibited to write the tetragrammaton (or these other names) unnecessarily.

To guard the sanctity of the Name sometimes a letter is substituted by a different letter in writing (e.g. יקוק), or the letters are separated by one or more hyphens. Some Jews are stringent and extend the above safeguard by also not writing out other names of God in other languages, for example writing 'God' in English as 'G-d'. However this is beyond the letter of the law.

Kabbalah. See also: and tradition holds that the correct pronunciation is known to a select few people in each generation, it is not generally known what this pronunciation is. In late kabbalistic works the tetragrammaton is sometimes referred to as the name of Havayah— הוי'ה, meaning 'the Name of Being/Existence'. This name also helps when one needs to refer specifically to the written Name; similarly, 'Shem Adonoot', meaning 'the Name of Lordship' can be used to refer to the spoken name 'Adonai' specifically. , says that the tree of the tetragrammaton 'unfolds' in accordance with the intrinsic nature of its letters, 'in the same order in which they appear in the Name, in the mystery of ten and the mystery of four.' Namely, the upper cusp of the Yod is and the main body of Yod is and; the first Hei is; the Vav is and the second Hei is. It unfolds in this aforementioned order and 'in the mystery of the four expansions' that are constituted by the following various spellings of the letters: ע'ב/ `AV: יו'ד ה'י וי'ו ה'י, so called '`AV' according to its value ע'ב=70+2=72.

ס'ג/ SaG: יו'ד ה'י וא'ו ה'י, gematria 63. מ'ה/ MaH: יו'ד ה'א וא'ו ה'א, gematria 45. ב'ן/ BaN: יו'ד ה'ה ו'ו ה'ה, gematria 52. Luzzatto summarises, 'In sum, all that exists is founded on the mystery of this Name and upon the mystery of these letters of which it consists. This means that all the different orders and laws are all drawn after and come under the order of these four letters. This is not one particular pathway but rather the general path, which includes everything that exists in the in all their details and which brings everything under its order.'

Another parallel is drawn between the four letters of the tetragrammaton and the: the י is associated with, the first ה with, the ו with, and final ה with. A tetractys of the letters of the Tetragrammaton adds up to 72. There are some who believe that the and its mysteries influenced the early. A Hebrew tetractys in a similar way has the letters of the tetragrammaton (the four lettered name of God in Hebrew scripture) inscribed on the ten positions of the tetractys, from right to left. It has been argued that the Kabbalistic, with its ten spheres of emanation, is in some way connected to the tetractys, but its form is not that of a triangle.

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The occult writer says: 'The is assigned to Kether; the to Chokmah; the two-dimensional to Binah; consequently the three-dimensional naturally falls to Chesed.' (The first three-dimensional solid is the.) The relationship between geometrical shapes and the first four is analogous to the geometrical correlations in tetractys, shown above under Pythagorean Symbol, and unveils the relevance of the Tree of Life with the tetractys. Samaritans The shared the taboo of the Jews about the utterance of the name, and there is no evidence that its pronunciation was common Samaritan practice. However includes the comment of, 'for example those Kutim who take an oath' would also have no share in the, which suggests that Mana thought some Samaritans used the name in making oaths.

(Their priests have preserved a liturgical pronunciation 'Yahwe' or 'Yahwa' to the present day.) As with Jews, the use of Shema (שמא 'the Name') remains the everyday usage of the name among Samaritans, akin to Hebrew 'the Name' (Hebrew השם 'HaShem'). Christianity. The tetragrammaton as represented in stained glass in an 1868 Episcopal Church in Iowa It is assumed that early inherited from Jews the practice of reading 'Lord' where the tetragrammaton appeared in the Hebrew text, or where a tetragrammaton may have been marked in a Greek text.

Gentile Christians, primarily non-Hebrew speaking and using Greek texts, may have read 'Lord' as it occurred in the Greek text of the and their copies of the. This practice continued into the Latin where 'Lord' represented the tetragrammaton in the Latin text. In 's Tetragrammaton-Trinity diagram, the name is written as 'Ieve'. At the Reformation, the used 'Jehova' in the German text of Luther's Old Testament.

Christian translations As mentioned above, the (Greek translation), the (Latin translation), and the ( translation) use the word 'Lord' ( κύριος, kyrios, dominus, and ܡܳܪܝܳܐ, moryo respectively). Use of the Septuagint by Christians in polemics with Jews led to its abandonment by the latter, making it a specifically Christian text. From it Christians made translations into, and other languages used in and the, whose liturgies and doctrinal declarations are largely a cento of texts from the Septuagint, which they consider to be inspired at least as much as the Masoretic Text. Within the Eastern Orthodox Church, the Greek text remains the norm for texts in all languages, with particular reference to the wording used in prayers. The Septuagint, with its use of Κύριος to represent the tetragrammaton, was the basis also for Christian translations associated with the West, in particular the, which survives in some parts of the liturgy of the, and the.

Christian translations of the Bible into English commonly use 'L ORD' in place of the tetragrammaton in most passages, often in (or in all caps), so as to distinguish it from other words translated as 'Lord'. In the (1864) a translation of the New Testament by Benjamin Wilson, the name Jehovah appears eighteen times. The (1949/1964) uses 'Yahweh' eight times, including. The (1966) uses 'Yahweh' in 6,823 places in the Old Testament. The (NT 1961, OT 1970) generally uses the word 'L ORD' but uses 'J EHOVAH' several times. For examples of both forms, see Exodus Chapter 3 and footnote to verse 15.

The (1973/1978/1983/2011) generally uses 'the L ORD,' though in, the tetragrammaton is thrice translated 'I A M.' In the Old Testament, when immediately preceded by אֲדֹנָי ( Adonai), the two words are translated 'the Sovereign L ORD.'

. The (1985) uses 'Yahweh' in 6,823 places in the Old Testament. The (1954/1987). At the AB says 'but by My name the Lord Yahweh—the redemptive name of God I did not make Myself known to them.' 'Jehovah' or 'Lord'.

The (1862/1898) (Version) – 'Jehovah' since. The (1999/2002) uses 'Yahweh' over 50 times, including. The (WEB) (1997) a Public Domain work with no copyright uses 'Yahweh' some 6837 times. The (1996/2004) uses 'Yahweh' ten times, including. The Preface of the New Living Translation: Second Edition says that in a few cases they have used the name Yahweh (for example 3:15; 6:2–3).

Rotherham's (1902) retains 'Yahweh' throughout the Old Testament. The (in progress) retains 'Yahweh' throughout the Old Testament. The (1611) – Jehovah appears seven times, i.e. Four times as ' JEHOVAH',;;, and three times as a part of Hebrew place-names;;. Note: Elsewhere in the KJV, 'L ORD' is generally used. But in verses such as;;, where this practice would result in 'Lord L ORD' (Hebrew: Adonay JHVH) or 'L ORD Lord' ( JHVH Adonay) the KJV translates the Hebrew text as 'Lord G OD' or 'L ORD God'. In the New Testament, when quoting, the all-caps L ORD for the Tetragrammaton appears four times, where the ordinary word 'Lord' also appears:, and.

The (1901) uses 'Jehovah' in 6,823 places in the Old Testament. The (1961/1984/2013), published by the, uses 'Jehovah' in 7,216 places in both the and; 6,979 times in the Old Testament and 237 in the New Testament—including 70 of the 78 times where the New Testament quotes an Old Testament passage containing the Tetragrammaton, where the Tetragrammaton does not appear in any extant Greek manuscript.

the (1981) used by adherents of the Church of God (Seventh Day) inserts the name Yahweh in the Old and New Testament. The (2011) uses 'Jehovah' in 6,973 places and 'Jah' in 50 places in the Old Testament. In addition, Jehovah appears in parentheses in 128 places in the New Testament wherever the New Testament quotes an Old Testament verse as a gloss (cross reference), totalling to 7,151 places in all. The (2012) uses 'Yahweh' throughout the Old Testament. (1985) uses 'Jehovah' in 6,866 places in the Old Testament. The (1999) uses 'Jehovah' in 6,841 places in the Old Testament.

The (1890) by John Nelson Darby renders the Tetragrammaton as Jehovah 6,810 times. (1972) by Steven T. Byington, published by the Watchtower Bible and Tract Society, renders the Tetragrammaton as 'Jehovah' throughout the Old Testament over 6,800 times. The (2011,2014) by Ann Spangler uses 'Yahweh' throughout the Old Testament. Eastern Orthodoxy The considers the Septuagint text, which uses Κύριος (Lord), to be the authoritative text of the Old Testament, and in its liturgical books and prayers it uses Κύριος in place of the tetragrammaton in texts derived from the Bible.: 247–248 Catholicism.